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Pemikiran Tafsir Djohan Efendi 1981)Dengan Tafsir Al-Azhar, M KALAM, P-ISSN: 0853-9510, E-ISSN: 2540-7759 http://ejournal.radenintan.ac.id/index.php/KALAM Volume 11, Nomor 2, Desember 2017 Halaman 455–488 DOI: http://dx.doi.org/10.24042/klm.v11i2.1360 PEMIKIran TAFSIR DJOHANE FENDI Hamam Faizin STAI al-Hikmah,Jakarta [email protected] Arsyad Sobby Kesuma UIN Raden Intan Lampung [email protected] Abstract This article is a content research on the book Pesan-pesan“ al-Qur’an Mencoba Mengerti Intisari Kitab Suci” (The messages of Qur’an: an effort to understand the nutshell of Sacred Book)by Djohan Effendi (2012). It overviews the background and motive of writing this book (Pesan-pesan al-Qur’an/PPQ), Qur’anicexegesis methodology and presentation and also reveals the advantages and shortcomings of PPQ. PPQ is Djohan Effendi’s effort to comprehend the messages of Qur’an. PPQ is not aimed at academic interest, so PPQ is free form the established methodology of Qur’anic exegesis.PPQ contains the global interpretation of 114 surahs of Qur’an, appendix on thematics interpretation and poetical rendering of al-Fatihah and Juz Amma. The exegisis by reason is used in PPQ and ijmali(global) andmaudu’i(thematic) are the method of presentation of PPQ. In addition, PPQ has moral-ethics(adabi) and ijtima’i (society/community) by stressing to the substantial and universal values. PPQ is completed with the poems in every closing of interpreting Surah and attached the poetical translation of Juz Amma and Surah al-Fatihah. Regardless of its uniqueness and lacks, PPQ as a part of Indonesia Qur’anic interpretation deserves to be appreciated. Keywords:Tafsir, Intisari, Ra’yī, Puisi Volume 11, Nomor 2, Desember 2017 455 Hamam Faizin dan Arsyad Sobby Kesuma Abstrak Artikel ini mengupas buku “Pesan-pesan al-Qur’an, Mencoba Mengerti Intisari Kitab Suci” karya Djohan Effendi. Artikel ini menggali motivasi dan latar belakang penulisan buku Pesan-pesan al- Qur’an (PPQ) ini, sistematika penyajian, metodologi penafsirannya serta kelebihan dan kekurangan buku ini. PPQ merupakan usaha Djohan Effendi dalam memahami pesan-pesan al-Qur’an.PPQ tidak ditujukan untuk kepentingan akademik, sehingga PPQ tidak menggunakan metodologi penafsiran yang ketat. Buku PPQ ini terdiri dari tafsir ijmali 114 surah, lampiran-lampiran tentang tafsir maudu’i dan terjemah puitis surah al-Fatihah dan Juz ‘Amma.PPQ menggunakan bentuk penafsiran bi al-Ra’yi (berdasarkan akal/ pemikiran), dengan metode penyajian ijmali (global) dan maudu’i (tematik). Selain itu, PPQ memiliki corak penafsiran moral-etis (adabi) dan ijtima’i, dengan mengedepankan nilai-nilai universal dan substansial.PPQ ini uniknya dilengkapi dengan puisi-puisi di setiap akhir penafsiran surah dan terjemah puisi Surah al-Fatihah dan Juz Amma. Terlapas dari kelebihan dan kekurangannya, sebagai bagian dari khasanah tafsir Indonesia, PPQ layak diapresiasi. Kata Kunci:Tafsir, Intisari, Ra’yī, Puisi A. Pendahuluan Menafsirkan al-Qur’an merupakan pekerjaan yang tak pernah usai. Semakin al-Qur’an dikaji semakin banyak dimensi dan perspektif baru ditemukan. Sebagai kitab petunjuk, al-Qur’an pasti didekati oleh setiap muslim dan bahkan juga non-muslim. “Didekati” ini bisa bermakna “memperlakukan” dan juga menafsirkan al-Qur’an. Setiap orang memiliki kapasitas intelektual untuk memahami pesan-pesan al-Qur’an. latar belakang kehidupannya, kondisi psikologisnya, tingkat intelektualnya akan berkontribusi terhadap metode, nuansa dan jenis penafsiran al-Qur’an. Oleh sebab itu, setiap tafsir al-Qur’an, baik yang ditulis oleh ulama klasik, pertengahan maupun kontemporer memiliki karaktereristiknya sendiri-sendiri. Dalam konteks Indonesia ada Syekh Nawawi al-Bantani (w. 1897) dengan kitab Tafsīr Marah} Labīd, Abdur Rauf As-Singkili (w. 1693) dengan Turjuman al-Mustafīd, Hamka (w. 456 Copyright @ 2017, KALAM, p-ISSN: 0853-9510, e-ISSN: 2540-7759 Pemikiran Tafsir Djohan Efendi 1981)dengan Tafsir al-Azhar, M. Hasbi As-Siddiqie (w. 1975) dengan Tafsir an-Nūrdan M. Quraish Shihabdengan Tafsir al-Mis}bah}.1 Karya-karya tafsir ini terus menerus diproduksi oleh sarjana muslim Indonesia sampai sekarang. Salah satunya adalah Pesan-Pesan al- Qur’an, Mencoba Mengerti Intisari Kitab Sucikarya Djohan Effendi.2Buku ini penting dikaji dengan pertimbangan popularitas, pengaruh, kontroversi, keunikan, intensitas, relevansi dan kontribusinya bagi 1 Untuk mengetahui lebih tentang sejarah tafsir al-Qur’an di Indonesia, lihatlah karya-karya berikut ini Johns, Anthony H., “Qur’anic Exegesis in the Malay World: Search of Profile”, in Andrew Rippin (ed.), Approaches to the History of the Interpretation of the Quran, Oxford: Clarendorn Press, 1988, p. 257-87. A.H. Johns “Islam in the Malay World:AnExplanatory Survey with Some Reference to Qur’anic Exegesis” dalam R. Israeli dan AH. John (eds), Islam in Asia: Volume II Southeast Asia and East Asia (Boulder: Westview, 1984), Howard M. Fiedelspiel, Popular Indonesian Literature of the Qur’an (Ithaca NY: Cornel Modern Indonesia Project, 1994), Michael R. Feener, “Notes toward History of Qur’anic Exegesis in Southeast Asia” dalam Studia Islamika, Vol. 5, No. 3, 1998, M. Yunan Yusuf, “Karakteristik Tafsir al-Qur’a di Indonesia Abad ke-20” dalam Jurnal Ilmu dan Kebudayaan Ulumul Qur’an, Vol. III. No. 4, 1992; Nashruddin Baidan, Perkembangan Tafsir fi Indonesia,(Solo: Tiga Serangkai, 2003), Abdullah Saeed(ed), Approaches to the Qur’an in Contemporary Indonesia, (New York: Ocford University Press, 2005); Izza Rohman, Rethinking Approaches to Interpreting the Qur’an in Contemporary Indonesian Muslim Thought, State Islamic University Jakarta (thesis); Peter G. Riddel wrote several articles on al-Qur’an and Its tafsir in Indonesia, such asIslam and the Malay-Indonesian World, (London: Hurst & Company, 2001), “Earliest Qur’anic Exegetical Activity in Malay-Speaking State”, Archipel, 38 (1989), “The Use of Arabic Commentaries on the Qur’an in the Early Islamic Period in South and Southeast Asia: a Report on Work Process”, Indonesia Circle Journal, Vol. LI (1990), Islam and The Malay-Indonesian World: Transmission and Responses (Honolulu: University of Hawaii Press, 2001), “Controversy in Qur’anic Exegesis and Its Relevance to the Malay-Indonesia World”, dalam Anthony Reid (ed.), The Making of an Islamic Political Discourse in Southeast Asia. Calyton: Monas Paper on Southeast Asia, 1993. Baca juga Islah Gusmian, Khazanah Tafsir Indonesia dari Hermeneutik hingga Ideologi, (Yogyarta: LKiS, 2013), Abdullah Saeed (ed.) M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga Kontekstualisasi, (Yogyakarta: Kaukaba, 2014), baca juga Islah Gusmian, “Tafsir al- Qur’an di Indonesia: Sejarah dan Dinamika,” dalam Nun, Jurnal Studi al-Qur’an dan Tafsir di Nusantara, Vol. 1, No. 1, 2015. 2 Djohan Effendi, Pesan-pesan al-Qur’an, Mencoba Mengerti Intisari Kitab Suci, (Jakarta: Serambi, 2012). Volume 11, Nomor 2, Desember 2017 457 Hamam Faizin dan Arsyad Sobby Kesuma perkembangan tafsir di Indonesia.3Berdasarkan enam pertimbangan tersebut, PPQ perlu dikaji sebagai bentuk murni pemahaman Djohan terhadap al-Qur’an dengan bekal pengetahuan dan pengalamannya untuk menangkap pesan-pesan al-Qur’an. Terlebih karya ini masih luput dari perhatian akademisi bidang tafsir yang terbaru, sebagaimana Islah Gusmian4 dan M. Nurdin Zuhdi5 belum sampai membahas PPQ.Lebih lanjut tulisan ini akan menyoroti motif dan latar belakang penulisan kitab tafsir ini, penyajian dan sistimatika PPQ dan juga metodologi serta kelebihan dan kekuarangan buku PPQ ini. B. Biografi Singkat Djohan Effendi Djohan Effendi dilahirkan dari pasangan H. Mulkani dan Hj. Siti Hadijah, di Banjarmasin pada 1 Oktober 1939.Djohan memiliki empat saudara: satu perempuan dan tiga laki-laki. Djohan kecil banyak diasuh oleh neneknya, Hj. Siti Zahrah yang aktif berkeliling untuk mengikuti pengajian-pengajian. Keaktifannyamengikuti pengajian membuka hubungan yang baik dengan para ulama terpandang di Kalimantan Selatan. Djohan dibesarkan di lingkungan muslim yang kuat dan juga tradisi dagang dari ayahnya dan kakeknya, H. Masri. Kakek dan ayah Djohan adalah anggota Serikat Islam. Sejak duduk di bangku Sekolah Rakyat, Djohan sudah diajari membaca aksara Arab oleh neneknya. Setelah itu, Djohan belajar mengaji al-Qur’an di bawah bimbingan imam langgar T.G.H Aseri.6 Pendidikan Djohan dimulai dari Sekolah Rakyat selama enam tahun, Sekolah Arab selama tiga tahun dan PGAP (Pendidikan Guru Agama Pertama) selama tiga tahun di Banjarmasin. Ibunya menginginkan Djohan masuk SMP, namun Djohan lebih memilih PGAP. Setelah tamat di PGAP bersama lima temannya sebagai lulusan 3 Abdul Mustaqim, Metode Penelitian Al-Qur’an dan Tafsir, (Yogyakarta: Idea Press, 2015), h. 37-40. 4 Islah Gusmian, Khazanah Tafsir Indonesia, Dari Hermeneutika hingga Ideologi, (Yogyakarta: LkiS, 2013). 5 M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga Kontekstualisasi, (Yogyakarta: Kaukaba, 2014). 6 Ahmad Gaus AF, Sang Pelintas Batas, h. 4-7. 458 Copyright @ 2017, KALAM, p-ISSN: 0853-9510, e-ISSN: 2540-7759 Pemikiran Tafsir Djohan Efendi terbaik, Djohan memperolah beasiswa dengan ikatan dinas untuk melanjukan ke PHIN (Pendidikan Hakim Islam Negeri) Yogyakarta selama tiga tahun (1957-1960). Di Yogyakarta inilah Djohan mulai bergelut berbagai keilmuan dan buku dan budaya intelektual yang hebat. Perubahan-perubahan penting dalam orientasi intelektual Djohan terjadi pada periode ini.Setelahselesai PHIN, Djohan langsung diangkat sebagai pegawai negeri dan bekerja di Kerapatan Qadhi (Kantor Pengadilan Agama) di Amuntai, Hulu Sungai Utara,
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